Migne Reading Room
PL 61 · cols. 367–376
Paulinus of Nola, Letters
Letter XL
Attamen ob hoc tantum super hoc peccato nobis, quo vos tam graviter fatigamus, ignoscite, quod de licentia caritatis abutimur patientia vestra; et ita repletum pectus vestrum nostri amore confidimus, ut offensam nostri non capiat, etiamsi faciamus injuriam qua mereamur offendere, si vos umquam a nobis vel merentibus possitis offendi.
Yet forgive us this sin, by which we weary you so heavily, for this reason alone: that we abuse your patience out of the freedom of charity; and we trust that your breast is so filled with love of us that it takes no offence at us, even if we should do a wrong by which we deserve to offend, if indeed you could ever be offended by us, even when we deserved it.
EPISTOLA XL.
LETTER XL.
MEROPIUS PAULINUS et THERASIA, SANCTO et AMANDO fratribus, in Deo Christo salutem.
Meropius Paulinus and Therasia to the brethren Sanctus and Amandus, greeting in God Christ.
1. Omnibus tempus, et tempus omni rei sub coelo; super coelum enim non est tempus; quia non habet tempus aeternitas, quam in coelo etiam creaturis Creator dedit, qui solus habet aeternitatem propriam, et lucem habitat inaccessibilem. Vera enim aeternitas nisi in ipso non est, qui solus, quod est, est; sicut ipse dixit: Ego sum qui sum. (Cetera vero nisi in ipso non sunt.) Tempus ergo sub coelo omni rei. Tempus otio, tempus negotio; tempus silentiis, et tempus alloquiis: tempus esuriendi, et tempus epulandi; ut nobis hactenus fuit tempus jejunandi a sermonibus vestris, sic nunc iisdem cibari tempus exortum est. Pavistis enim nos litteris vestris verbo Dei dulcibus, et oleo laetitiae delibutis, quo libenter ungimus caput nostrum; quia non est in vobis mendax opus olivae, in quibus habitat caritas de corde puro, et bona conscientia, et fide non ficta. Sed quia nemo qui multum esurit potest uno pane satiari, fatemur nos necdum expletos; sed potius incitatos ad desiderium litterarum vestrarum una illa epistola vestra; quam unam computamus, quia talem a vobis, qua sicut adipe et pinguedine repleatur anima nostra, adhuc semel accepimus.
1. There is a time for all things, and a time for every matter under heaven (Eccl. 3:17); for above heaven there is no time, because eternity has no time, the eternity which the Creator has given in heaven even to creatures, He Who alone has eternity as His own and dwells in light inaccessible. For true eternity exists only in Him Who alone is what He is; as He Himself said: I am Who am. (But other things exist only in Him.) There is a time, then, under heaven for every matter. A time for leisure, a time for business; a time for silence and a time for conversation; a time for hungering and a time for feasting; so that, as until now we have had a time of fasting from your words, so now a time has arisen for being fed by them. For you have fed us with a letter sweet with the word of God and anointed with the oil of gladness, with which we gladly anoint our head (Matt. 6:17); for in you the labour of the olive is not false (Hab. 3:17), in whom dwells charity from a pure heart, and a good conscience, and faith unfeigned. But since no one who is very hungry can be satisfied with one loaf, we confess that we are not yet filled; rather we have been stirred to longing for your letters by that one letter of yours; we count it as one because only once so far have we received from you such a letter, by which our soul is filled as with marrow and fatness.
2. Verumtamen, etsi inter officia nostra vicissitudines temporum fuerint, ut tempus tacendi, et tempus loquendi, non ita etiam diligendi ac negligendi tempus fuit. Dudum enim, ut proculdubio recognoscis, Sancte frater, diligere coepi te; et dilexi jugiter,
2. Nevertheless, though there have been alternations of seasons between our exchanges of courtesy, so that there was a time to keep silence and a time to speak, there has not likewise been a time for loving and a time for neglecting. For long ago, as you doubtless recall, brother Sanctus, I began to love you; and I have loved you continually,
Editors' notes and page, col. 367
Scripture references
(printed under page 187)
(a) ‹anchor: not visible› · call in col 367
Eccli. III, 17.
Ecclesiastes 3:17 (as printed, "Eccli.").
(printed under page 187)
(b) ‹anchor: caput nostrum› · call in col 367
Matth. VI, 17.
Matthew 6:17.
(printed under page 187)
(c) ‹anchor: opus olivae› · call in col 367
Habac. iii, 17.
Habakkuk 3:17.
(printed under page 187)
(d) ‹anchor: fide non ficta› · call in col 367
I Tim. I, 5.
1 Timothy 1:5.
(printed under page 187)
(e) ‹anchor: anima nostra› · call in col 367
Psal. LXII, 6.
Psalm 62 (Vulg.):6.
(printed under page 187)
(f) ‹anchor: tempus loquendi› · call in col 367
Eccli. III, 7.
Ecclesiastes 3:7 (as printed, "Eccli.").
(printed under page 187)
(g) ‹anchor: not visible› · call in col 367
Psal. XXXVI, 2, et cxxviii, 6.
Psalm 36 (Vulg.):2, and 128:6.
(printed under page 187)
(a) ‹anchor: not visible› · call in col 367
Sic mss. codices Cluniac. et Vien. cum edit. Chiffl. At ed. Rosv., sanctis fratribus in Domino Christo salutem.
So the Cluny and Vienna manuscript codices, with Chifflet's edition. But Rosweyde's edition: "sanctis fratribus in Domino Christo salutem".
(printed under page 187)
(b) ‹anchor: et lucem habitat› · call in col 367
Haec addidimus ex ms. codice Cluniacensi et ed. Chiffl. Ante erat proprium. Tempus ergo, etc.
We have added these words from the Cluny manuscript codex and Chifflet's edition. Before, it read "proprium. Tempus ergo", etc.
(printed under page 187)
(c) ‹anchor: quo libenter› · call in col 367
Ita mss. Clun. et Vien. cum edit. Chiffl. Rosv., junximus.
So the Cluny and Vienna manuscripts, with Chifflet's edition. Rosweyde: "junximus".
(printed under page 187)
(d) ‹anchor: not visible› · call in col 367
LXX, Vulgata, Psalteria Rom. et Gallic., olera herbarum, Psalterium vetus et S. Augustinus in Commentario super psalmos, olera prati. S. Hieronymus et S. Augustinus in Speculo, olus viride.
The Septuagint, the Vulgate, and the Roman and Gallican Psalters: "olera herbarum"; the Old Psalter and St Augustine in his commentary on the Psalms: "olera prati". St Jerome, and St Augustine in the Speculum: "olus viride".
(printed under page 187)
(e) ‹anchor: not visible› · call in col 367
Ex mss. Clun. et Vien. et ed. Chiffl. emendavimus vivet, juxta textum Graecum et Vulgatam; sic quoque saepius legit Augustinus in Commentario super psalmos. Ed. Rosv., virit.
From the Cluny and Vienna manuscripts and Chifflet's edition we have corrected to "vivet", in keeping with the Greek text and the Vulgate; so too Augustine often reads in his commentary on the Psalms. Rosweyde's edition: "virit".
(printed under page 187)
Editors' prose
Sanctus et Amandus data ad Paulinum epistola magnas in eum laudes congesserant. Hic eis respondens, acres ad perfectionem stimulos subdit. Tractat initio ex sacris Litteris, suum cuique rei tempus esse. Deinde ex psalmo CI expositionem moralem pellicani, nycticoracis et passeris solitarii subjungit. Tum attributis sibi laudibus ad humilitatem utens, multa attexit de divina gratia cui debemus omnia, de vigilantia necessaria in via spiritus, deque perfecta sui abnegatione.
Sanctus and Amandus, in a letter sent to Paulinus, had heaped great praises upon him. Replying to them here, he adds sharp spurs towards perfection. He treats first, from the sacred Scriptures, of there being a proper time for each thing. Next, from Psalm 101, he appends a moral exposition of the pelican, the night raven and the solitary sparrow (Ps. 101:7–8). Then, turning the praises bestowed on him to the purpose of humility, he weaves in much on the divine grace to which we owe everything, on the vigilance needed on the way of the spirit, and on perfect denial of self.
<!-- note: marginal '238' (old-edition page number) not set. 'nycticoracis' read from a blurred line. -->
Page
- running head: 367 S. PAULINI NOLANI EPISTOLAE (cut at image edge)
- marginal letters: A Attamen ob hoc tantum; B MEROPIUS PAULINUS et THERASIA; C exortum est. Pavistis enim; D Sancte frater, diligere coepi te
- old-edition numerals: 238 at the head of the argumentum of Ep. XL (before "Sanctus et Amandus data")
quamquam non ista dilectione quae Christi est, sed illa familiaritatis humanae amicitia, quae blandimenta in labiis habet, et radicem in cordibus non habet; quia non est fundata super petram, quae non aedificatur in Christo. Unde quolibet interdum vento levitatis agitata dissolvitur, et temporali gratia brevem florem tenens, sicut fenum velociter arescit, et sicut flos agri, cito decidit: caritas vero Domini manet in aeternum, qua invicem connexi sumus et ad convivendum et ad commoriendum, quia fortis ut mors caritas Christi. Sicut enim lex mortis irrupta, ita et caritatis catena parem vim caritatis et mortis esse testatur. Nam sicut propheta dicit: Quis est homo qui vivet, et non videbit mortem? ita et Apostolus clamat: Quis nos separabit a caritate Christi? Quamobrem tibi, benedicte, fructus uberior ex ea veniet, qui prior hujus caritatis spiculis vulneratus, praevenisti nos in benedictione dulcedinis per eloquia litterarum tuarum casta ac fidelia, in quibus a verbo Domini mel et lac distillavit lingua tua.
though not with that love which is Christ's, but with that friendship of human familiarity which has flattery on its lips and has no root in the heart; for what is not built in Christ is not founded upon the rock. Hence it is shaken by any chance wind of fickleness and dissolves, and, holding a brief flower of passing favour, it withers quickly like the grass, and like the flower of the field it soon falls (Ps. 36:2 and 128:6): but the charity of the Lord abides for ever, by which we are bound to one another both to live together and to die together, because the charity of Christ is strong as death (Song 8:6). For as the law of death is unbroken, so the chain of charity too bears witness that the force of charity and of death is equal. For as the prophet says: Who is the man that shall live and shall not see death (Ps. 88:49)? so the Apostle too cries out: Who shall separate us from the charity of Christ (Rom. 8:35)? Therefore a richer fruit will come to you from it, blessed one, who, wounded first by the darts of this charity, have forestalled us with the blessing of sweetness (Ps. 20:4) through the chaste and faithful words of your letter, in which from the word of the Lord your tongue has distilled honey and milk (Song 4:11).
3. Scripseram vero et prius unanimitati tuae, et cum a te epistolam tuam brevem pro ea quam ipse miseram, recepissem, tamquam persoluto officii debito, iterum me diuturnae taciturnitati refuderam. Sed acrius, vigilante Christo, apud mentem tuam, prior refloruisti sapere ad excitandam in nobis observantiam caritatis, ne obdormiret in mortem oblivionis: et quia abundaverat tibi inhumanitas mea, superabundavit mihi humanitas tua. Multiplicasti enim locupletare me affectu et officio dilectionis tuae, quo benedictum Domini puerum fratrem Amandum visitationis nostrae socium assumsisti tibi, et nobis validum apposuisti patronum. Confidimus enim, quia sicut scribendi ad nos particeps tibi factus est: ita etiam orandi pro nobis collega sit. Et quidem germanitas spiritualis ita postulat, ut sicut spiritus vobis unus in fide et confessione Christi est, ita sit amor et labor unus in proximis asserendis. Unde communem largiter a summo retributore mercedem metetis exaltati in turribus ejus, quia frater fratrem adjuvans exaltabitur. Si tamen semper orare tantum et suspirare pro nobis memineritis, et de cetero caveatis onerare nos verbis beatificantibus, ne et vobis forsitan offendiculum comparetis, si dicatis dulce, quod amarum est. Legistis etenim quia
3. I had indeed written to your Unanimity before, and when I had received from you your short letter in return for the one I myself had sent, I had sunk back again into long silence, as though the debt of courtesy had been paid. But more keenly, with Christ watchful in your mind, you were the first to flower again in wisdom so as to stir up in us the observance of charity, lest it fall asleep in the death of forgetfulness: and because my unkindness had abounded towards you, your kindness superabounded towards me. For you multiplied your enrichment of me by the affection and service of your love, in that you took to yourself the blessed servant of the Lord, brother Amandus, as companion in visiting us, and set him over us as a strong patron. For we trust that, as he has become your partner in writing to us, so he may also be your colleague in praying for us. And indeed spiritual brotherhood demands that, as you have one spirit in the faith and confession of Christ, so you should have one love and one labour in setting your neighbours free. Hence you will reap abundantly a common reward from the supreme Rewarder, exalted in His towers, because a brother helping a brother shall be exalted (Prov. 18:19). Provided, however, that you always remember only to pray and sigh for us, and for the rest take care not to burden us with words that call us blessed, lest you perhaps prepare a stumbling-block for yourselves too, if you call sweet what is bitter (Isa. 5:20). For you have read that
Editors' notes and page, col. 368
Footnotes
(h) ‹anchor: not visible› · call in col 368
Cant. VIII, 6.
Song of Songs 8:6.
(printed under page 187)
(i) ‹anchor: not visible› · call in col 368
Psal. LXXXVIII, 49.
Psalm 88 (Vulg.):49.
(printed under page 187)
(j) ‹anchor: not visible› · call in col 368
Rom. VIII, 35.
Romans 8:35.
(printed under page 187)
(k) ‹anchor: not visible› · call in col 368
Psal. XX, 4.
Psalm 20 (Vulg.):4.
(printed under page 187)
(l) ‹anchor: not visible› · call in col 368
Cant. IV, 11.
Song of Songs 4:11.
(printed under page 187)
(m) ‹anchor: adjuvans exaltabitur› · call in col 368
Prov. XVIII, 19.
Proverbs 18:19.
(printed under page 187)
(n) ‹anchor: quod amarum est› · call in col 368
Isai. V, 20.
Isaiah 5:20.
Editors' notes
(*) ‹anchor: not visible (headnote to the letter)› · call in col 367 Alias 26, pars 1, quae autem 40 erat, nunc 26. Scripta circa annum 405.
Otherwise numbered 26, part 1; and the one that was 40 is now 26. Written about the year 405.
(printed under page 187)
(f) ‹anchor: not visible› · call in col 368
Ms. Cluniacensis codex cum ed. Chiffl., Quapropter tibi hujus caritatis fructus uberior veniet, qui eadem vulneratus praevenisti nos in benedictionibus dulcedinis, etc.
The Cluny manuscript codex, with Chifflet's edition: "Wherefore a richer fruit of this charity will come to you, who, wounded by the same, came before us with blessings of sweetness", etc.
(printed under page 187)
(g) ‹anchor: pro ea› · call in col 368
Ita mss. Clun. et Vien. cum edit. Chiffl. Alii codices, brevem, quam ipse miseras, recepissem.
So the Cluny and Vienna manuscripts, with Chifflet's edition. Other codices: "brevem, quam ipse miseras, recepissem".
(printed under page 187)
(h) ‹anchor: et nobis› · call in col 368
Ms. Vatic. opposuisti. Ms. codex Clun. et edit. Chiffl., validum salutis opposuisti patronum, minus bene.
The Vatican manuscript: "opposuisti". The Cluny manuscript codex and Chifflet's edition: "validum salutis opposuisti patronum", less well.
(printed under page 187)
(i) ‹anchor: in proximis› · call in col 368
Ms. codex Cluniacensis sustinendis. Vulgata lectio verior.
The Cluny manuscript codex: "sustinendis". The common reading is the truer.
(printed under page 187)
Page
- running head: S. PAULINI NOLANI EPISCOPI 368 (left half cut at image edge)
- marginal letters: A quamquam non ista dilectione; B Christi? Quamobrem tibi, benedicte; C enim locupletare me; D dulce, quod amarum est
- old-edition numerals: 239 after radicem; 240 after "amarum est."
rectos et vere sanctos decet collaudatio, non vero peccatores in felle amaritudinis positos, sed et adhuc non tam tenui nexu iniquitatis adstrictos, ut contritio et infelicitas in viis nostris deesse jam possit.
praise befits the upright and the truly holy (Ps. 32:1), not sinners set in the gall of bitterness (Acts 8:23), and still bound by no such slender bond of iniquity that contrition and unhappiness could now be absent from our ways (Ps. 13:3).
4. Verumtamen sic quoque mentibus nostris debet inesse contritio, quia, cor contribulatum et humiliatum Deus non spernit. Et quis dabit nobis cor carneum, ut emollita sensus nostri duritia, sentiamus sagittas Domini configentes timore sancto carnes nostras, et excitato vulnerum nostrorum dolore, ploremus ante Dominum qui fecit nos? Commodet nobis Jeremias illum fontem lacrymarum, quo diem suum et populum lamentatus est: superfundat nobis et David flumina oculorum suorum, quibus rigabat lectum suum; neque tantum genas vultus sui, sed et totum corporis stratum lacrymis exundantibus proluebat. Superposuerunt enim iniquitates nostrae caput nostrum, et multiplicatae sunt super capillos capitis nostri, quia plura in nobis iniquitatis quam justitiae opera numerantur: et ideo computruerunt et deterioraverunt cicatrices nostrae a facie insipientiae nostrae, et inveterata sunt ossa nostra, quoniam tacuimus Deo; et apponentes iniquitatem super iniquitatem, cum statuissemus oculos nostros declinare in terram, tarde eos et aegre levavimus ad montes Dei, unde nobis auxilium venit a Domino, qui solus potens est sanare omnes languores nostros, et eripere nos de corpore mortis hujus: qui per Adam constricti, per Christum solvimur: si tamen ita portemus coelestis hominis imaginem sicut terreni portavimus; hoc est, si tam fideliter justitiae et veritati serviamus pro salute nostra, quam diligenter injustitiae et inhumanitati pro morte servivimus. Humanum enim a nobis Apostolus postulat; quemadmodum exhibuimus membra nostra servire iniquitati ad interitum et confusionem, sic eadem exhibeamus servire justitiae ad vitam et gloriam. Nobiscum enim habemus fructum illorum operum, de quibus nunc erubescimus.
4. Yet even so contrition ought to be present in our minds, because God does not despise a heart troubled and humbled. And who will give us a heart of flesh, so that, the hardness of our sense being softened, we may feel the arrows of the Lord piercing our flesh with holy fear, and, the pain of our wounds being roused, may weep before the Lord Who made us (Ps. 94:6)? Let Jeremiah lend us that fountain of tears (Jer. 9:1) with which he lamented his day and his people; let David too pour over us the rivers of his eyes with which he watered his bed; and he bathed not only the cheeks of his face but the whole couch of his body with overflowing tears. For our iniquities have gone over our head, and they are multiplied above the hairs of our head (Ps. 39:13), because more works of iniquity than of justice are counted in us: and therefore our scars have festered and grown worse because of our folly (Ps. 37:6, according to the Roman Psalter), and our bones have grown old because we kept silence towards God; and adding iniquity upon iniquity, when we had set our eyes to bend down to the earth, we lifted them slowly and with difficulty to the mountains of God, whence our help comes from the Lord (Ps. 120:1), Who alone is able to heal all our infirmities (Ps. 102:3, according to the Roman Psalter) and to deliver us from the body of this death: we who were bound through Adam are set free through Christ: if only we bear the image of the heavenly man as we have borne that of the earthly; that is, if we serve justice and truth for our salvation as faithfully as we diligently served injustice and inhumanity unto death. For the Apostle asks of us something human: as we yielded our members to serve iniquity unto ruin and confusion, so let us yield the same to serve justice unto life and glory. For we have with us the fruit of those works of which we are now ashamed.
5. Sed gratiae Sapientiae Dei, Christo Deo, qui in se manens omnia innovat, ac disponit omnia suaviter, ut sit omnibus rebus tempus; tempus occidendi, et tempus sanandi: tempus ridendi, et tempus plorandi: tempus aedificandi, et tempus destruendi. Abierit, quaeso, jam nobis tempus occidendi, destruendi,
5. But thanks be to the Wisdom of God, Christ God, Who, abiding in Himself, makes all things new, and orders all things sweetly (Wis. 8:1), so that there is a time for all things (Eccl. 3:17); a time to kill, and a time to heal: a time to laugh, and a time to weep: a time to build, and a time to destroy (Eccl. 3:3–4). Let the time of killing and destroying, I pray, now have passed away for us,
Editors' notes and page, col. 369
Scripture references
(printed under page 188)
(a) ‹anchor: not visible› · call in col 369
Psal. XXXII, 1.
Psalm 32 (Vulg.):1.
(printed under page 188)
(b) ‹anchor: not visible› · call in col 369
Act. VIII, 23.
Acts 8:23.
(printed under page 188)
(c) ‹anchor: not visible› · call in col 369
Psal. XIII, 3.
Psalm 13 (Vulg.):3.
(printed under page 188)
(d) ‹anchor: not visible› · call in col 369
Psal. L, 19.
Psalm 50 (Vulg.):19.
(printed under page 188)
(e) ‹anchor: not visible› · call in col 369
Ezech. XXXVI, 26.
Ezekiel 36:26.
(printed under page 188)
(f) ‹anchor: not visible› · call in col 369
Psal. CXVIII, 120; Psal. CXIX, 4.
Psalm 118 (Vulg.):120; Psalm 119:4.
(printed under page 188)
(g) ‹anchor: not visible› · call in col 369
Psal. XCIV, 6.
Psalm 94 (Vulg.):6.
(printed under page 188)
(h) ‹anchor: not visible› · call in col 369
Jer. IX, 1.
Jeremiah 9:1.
(printed under page 188)
(i) ‹anchor: not visible› · call in col 369
Psal. VI, 7.
Psalm 6:7.
(printed under page 188)
(j) ‹anchor: not visible› · call in col 369
Psal. XXXVII, 5, sec. LXXX; Psal. XXXIX, 13.
Psalm 37 (Vulg.):5, according to the Septuagint ("LXXX" as printed); Psalm 39:13.
(printed under page 188)
(k) ‹anchor: not visible› · call in col 369
Psal. XXXVII, 6, juxta Psalter. Rom.
Psalm 37 (Vulg.):6, according to the Roman Psalter.
(printed under page 188)
(l) ‹anchor: tacuimus Deo› · call in col 369
Psal. XXXI, 5.
Psalm 31 (Vulg.):5.
(printed under page 188)
(m) ‹anchor: super iniquitatem› · call in col 369
Psal. LXVIII, 28.
Psalm 68 (Vulg.):28.
(printed under page 188)
(n) ‹anchor: declinare in terram› · call in col 369
Psal. XVI, 11.
Psalm 16 (Vulg.):11.
(printed under page 188)
(o) ‹anchor: venit a Domino› · call in col 369
Psal. CXX, 1.
Psalm 120 (Vulg.):1.
(printed under page 188)
(p) ‹anchor: languores nostros› · call in col 369
Psal. CII, 3, sec. Psalter. Rom.
Psalm 102 (Vulg.):3, according to the Roman Psalter.
(printed under page 188)
(q) ‹anchor: mortis hujus› · call in col 369
Rom. VII, 24.
Romans 7:24.
(printed under page 188)
(r) ‹anchor: terreni portavimus› · call in col 369
I Cor. XV, 49.
1 Corinthians 15:49.
(printed under page 188)
(s) ‹anchor: servire justitiae› · call in col 369
Rom. VI, 19.
Romans 6:19.
(printed under page 188)
(t) ‹anchor: omnia suaviter› · call in col 369
Sap. VIII, 1.
Wisdom 8:1.
(printed under page 188)
(u) ‹anchor: omnibus rebus tempus› · call in col 369
Eccle. III, 17.
Ecclesiastes 3:17.
(printed under page 188)
(v) ‹anchor: tempus destruendi› · call in col 369
Ibid., 3 et 4.
The same, verses 3 and 4.
(printed under page 188)
(a) ‹anchor: not visible› · call in col 369
Ms. Clun. et ed. Chifflet., obstrictos.
The Cluny manuscript and Chifflet's edition: "obstrictos".
(printed under page 188)
(b) ‹anchor: not visible› · call in col 369
Abest jam a ms. codice Cluniacensi et edit. Chiffl. Tres vero mss. codices Nol., Vatic. et Vien., non, mendose.
"Jam" is absent from the Cluny manuscript codex and Chifflet's edition. The three manuscript codices of Nola, the Vatican and Vienna have "non", wrongly.
(printed under page 188)
(c) ‹anchor: not visible› · call in col 369
Sic mss. Clun., Vien. et ed. Chifflet. Ita et alibi Paulinus, epist. 49 ad Macarium, num. 13, et epist. 50 ad Augustinum, num. 2. Ed. Rosv., cor contritum..... non despiciet.
So the Cluny and Vienna manuscripts and Chifflet's edition. So too Paulinus elsewhere, Letter 49 to Macarius, no. 13, and Letter 50 to Augustine, no. 2. Rosweyde's edition: "cor contritum ... non despiciet".
(printed under page 188)
(d) ‹anchor: not visible› · call in col 369
Ita Psalteria Rom., Hebraic. et vetus, SS. Ambrosius, Hieronymus et Augustinus in commentar. super psalmos.
So the Roman, Hebrew and Old Psalters, and Saints Ambrose, Jerome and Augustine in their commentaries on the Psalms.
(printed under page 188)
(e) ‹anchor: mortis hujus :› · call in col 369
Mss. codices Cluniac. et Vien., qua. Ms. Nol., quia.
The Cluny and Vienna manuscript codices: "qua". The Nola manuscript: "quia".
(printed under page 188)
Page
- running head: 369 EPISTOLA XL. (cut at image edge)
- marginal letters: A rectos et vere sanctos; B quibus rigabat lectum suum; C si tamen ita portemus; D Abierit, quaeso, jam nobis
- old-edition numerals: 241 after "omnibus rebus"
ridendi; et tandem sanandi, aedificandi, plorandi tempus advenerit. Ecce enim nunc tempus acceptum, ecce nunc dies salutis. Nox praecessit, dies autem appropinquavit. Abjiciamus opera tenebrarum, et apprehendamus arma lucis. Ut filii diei ambulemus in lumine: quoniam ecce inimici nostri paraverunt sagittas in pharetra, ut sagittent in obscuro. Neque enim in luce positos poterunt sagittare, antequam feriant praevidendi, et praecaventibus facile vitandi. Potest autem in eodem ipso opere utrorumque temporum ratio connecti, ut illa superius distincta tempora pariter operentur in nobis. Nam et in quo vivificamur, occidimur; vel in quo occidimur, vivificamur per eum qui dixit: Ego occidam, et vivere faciam. Nisi enim nos Christus occiderit, non vivemus; de quo scriptum est: Dominus mortificat et vivificat; quia nisi peccata nostra peremerit, non vivificabit animas. Ideo illi propheta dicit: Exsurrexi, et adhuc tecum sum. Si occidas Deus peccatorem. Exsurgemus emergentes de luto faecis et umbra mortis, et cum ipso esse permanebimus, si occiderit in nobis peccatorem, et justum creaverit; quia calix fragilitatis nostrae in manu Domini, in quo hunc humiliat, et hunc exaltat. Nisi enim humilietur exterior, non exaltatur interior. Ac sic occidendi et sanandi, vel destruendi et aedificandi tempora in unum simul coeunt opus, cum destruitur in nobis vita peccati, ut aedificetur vita justitiae. Neque enim aedificari potest novitas, nisi destruatur vetustas, aut amare possumus Christum, nisi mammonam incipiamus odisse. Sed neque gaudere poterimus in illo seculo, nisi in isto lugeamus, quia qui seminant in lacrymis, in gaudio metent.
and laughing; and let the time of healing, building and weeping at last have come. For behold, now is the acceptable time, behold, now is the day of salvation (2 Cor. 6:2). The night is far spent, and the day is at hand. Let us cast off the works of darkness and take up the arms of light (Rom. 13:12). Let us walk in the light as children of the day: for behold, our enemies have made ready their arrows in the quiver, to shoot in the dark (Ps. 10:3). For they will not be able to shoot those who are set in the light, who see them before they strike and, being on their guard, easily avoid them. But the reckoning of both times can be joined in one and the same work, so that those times distinguished above work together in us. For in that by which we are made alive we are slain; or in that by which we are slain we are made alive, through Him Who said: I will kill, and I will make to live (Deut. 32:39). For unless Christ slays us, we shall not live; of Whom it is written: The Lord kills and makes alive (1 Sam. 2:6); for unless He destroys our sins, He will not make our souls alive. Therefore the prophet says to Him: I have risen, and I am still with Thee. If Thou wilt slay the sinner, O God (Ps. 138:18–19). We shall rise, emerging from the mire of the dregs and the shadow of death, and we shall continue to be with Him, if He slays the sinner in us and creates the just man; for the cup of our frailty is in the hand of the Lord, by which He humbles one and exalts another (Ps. 74:8). For unless the outer man is humbled, the inner is not exalted. And so the times of killing and healing, or of destroying and building, come together at once into one work (Eccl. 3:3), when the life of sin is destroyed in us so that the life of justice may be built. For newness cannot be built unless oldness is destroyed, nor can we love Christ unless we begin to hate mammon (Matt. 6:24). Nor shall we be able to rejoice in that world unless we mourn in this one, for those who sow in tears shall reap in joy (Ps. 125:5, according to the Roman Psalter).
6. Convenit ergo nunc nobis illa de psalmis pauperis anxii et lugentis oratio, quoniam pene jam defecerunt sicut fumus dies nostri, et necdum malitia nostra defecit. Ecce enim veteres posuit dies nostros productos cursu aetatis, nec spargit canis caput, sed perfundit senectus: et nos adhuc primis reptantem conatibus aevi spiritalis infantiam parvulis sensibus agimus; et vix modo in verbo Dei incipientes loqui, tamquam primis vocibus anima vagiente mutam et rudem sanctis Litteris linguam solvimus, et quondam in litteris humanarum fabularum loquaces, nunc in veritatis balbutimus eloquiis, stultitiae sapientes, et sapientiae stulti; robusti vitiis, et virtutibus
6. So that prayer from the psalms of the poor man, anxious and mourning, now befits us, since our days have almost vanished like smoke (Ps. 101:4), and our malice has not yet vanished. For behold, it has made our days old, drawn out by the course of age, and old age does not sprinkle our head with grey but drenches it: and we are still passing, with childish senses, an infancy of the spiritual life that crawls in its first efforts; and barely now beginning to speak in the word of God, as with the first cries of a wailing soul we loosen a tongue dumb and untaught in the sacred Scriptures; and we who were once talkative in the literature of human fables now stammer in the words of truth, wise in folly and foolish in wisdom; strong in vices, and in virtues
Editors' notes and page, col. 370
Footnotes
(x) ‹anchor: not visible› · call in col 370
II Cor. VI, 2.
2 Corinthians 6:2.
(printed under page 188)
(y) ‹anchor: not visible› · call in col 370
Rom. XIII, 12.
Romans 13:12.
(printed under page 188)
(z) ‹anchor: not visible› · call in col 370
Psal. X, 3.
Psalm 10 (Vulg.):3.
(printed under page 188)
(aa) ‹anchor: not visible› · call in col 370
Deut. XXXII, 39.
Deuteronomy 32:39.
(printed under page 188)
(bb) ‹anchor: not visible› · call in col 370
I Reg. II, 6.
1 Samuel (1 Kings, Vulg.) 2:6.
(printed under page 188)
(cc) ‹anchor: not visible› · call in col 370
Psal. CXXXVIII, 18 et 19.
Psalm 138 (Vulg.):18 and 19.
(printed under page 188)
(dd) ‹anchor: et hunc exaltat› · call in col 370
Psal. LXXIV, 8.
Psalm 74 (Vulg.):8.
(printed under page 188)
(ee) ‹anchor: coeunt opus› · call in col 370
Eccle. III, 3.
Ecclesiastes 3:3 (last digit read from a blurred print; 3 or 5).
(printed under page 188)
(ff) ‹anchor: incipiamus odisse› · call in col 370
Matth. VI, 24.
Matthew 6:24.
(printed under page 188)
(gg) ‹anchor: in gaudio metent› · call in col 370
Psal. CXXV, 5, sec. Psalter. Rom.
Psalm 125 (Vulg.):5, according to the Roman Psalter.
(printed under page 188)
(hh) ‹anchor: dies nostri› · call in col 370
Psal. CI, 4.
Psalm 101 (Vulg.):4.
Editors' notes
(printed under page 188)
(f) ‹anchor: not visible› · call in col 370
Mss. codices Cluniac. et Vien. cum edit. Chiffl., acceptabile.
The Cluny and Vienna manuscript codices, with Chifflet's edition: "acceptabile".
(printed under page 188)
(g) ‹anchor: not visible› · call in col 370
Mss. Nol., Vatic. et Vien. cum edit. Rosv., enim gentes; unde conjectura est scripsisse Paulinum emergentes de luto : quod cum Sacchino et Chiffletio sic emendavimus. Abest vox gentes a ms. codice Cluniacensi.
The manuscripts of Nola, the Vatican and Vienna, with Rosweyde's edition: "enim gentes"; whence the conjecture that Paulinus wrote "emergentes de luto", and with Sacchini and Chifflet we have so corrected it. The word "gentes" is absent from the Cluny manuscript codex.
(printed under page 188)
(h) ‹anchor: occidendi et› · call in col 370
Ms. Clun. et edit. Chiffl., vivificandi.
The Cluny manuscript and Chifflet's edition: "vivificandi".
(printed under page 188)
(i) ‹anchor: canis caput, sed› · call in col 370
Ita cum mss. codicibus Clun. et Vien. editio Chiffl. Ante erat in edit. Rosv., profundit.
So Chifflet's edition, with the Cluny and Vienna manuscript codices. Before, Rosweyde's edition read "profundit".
(printed under page 188)
Page
- running head: EPISTOLA XL. 370
- marginal letters: A struendi, ridendi; B vivemus; de quo scriptum est; C piamus odisse; D sapientes, et sapientiae stulti
- old-edition numerals: 242 after veritatis
adhuc teneri; vix nascente ad justitiam voluntate tirones, et consumta in peccatis aetate veterani. Aliquandiu enim, ut tu Sancte benedicte frater novisti, in hoc seculo volutari inveteravimus inter inimicos nostros; atque utinam inveteraverimus inimicis, ut illa jam nobis otiosis spatiosi itineris vita defecerit, et renovetur in Christo, sicut aquilae, juventus nostra; ut senio veteris hominis exuamur, induentes novum illum, qui secundum Deum creatus est. Sed qui nec pellicano solitudinis adhuc similes esse possumus, quando erit ut efficiamur sicut nycticorax in domicilio? Quando excitabimur in eum excelsae mentis vigorem, ut spiritali alacritate volucres, et in alta virtutum ardua penna pervecti possimus dicere: Vigilavi, et factus sum sicut passer singularis super tectum. Videamus hoc loco, si placet, in quam rationem haec avium genera, et hoc ordine sub persona pauperis anxii, id est, poenitentis, ad inopiam spei per aliquem lapsum redacti, propheticus sermo disponat. Fertis, ut opinor, loquacitatem insipientiae meae, quam ad contemtum vestrum provocastis. Accepi enim a quodam sancto doctissimo viro (Rufino) et carissimo mihi, qui non solum legendo, sed etiam peregrinando multa cognovit, pellicanum avem esse in Aegypto, vel illis juxta partibus usitatam proximis Nilo flumini desertis oberrare, serpentibus vesci, in quos dimicando praevaluerit. Ergo pugnat ut vincat, et victa moritur: victrix vero et evadit mortem, et acquirit alimoniam. Quod autem nycticorax scriptum est, nycticoram esse verius asserebat; idque probabili ratione videbatur ostendere; cum illam avem hoc loco positam diceret, quam appellamus noctuam, quia secreto noctibus cantus exerceat et volatus; et obscuritate tenebrarum, qua fere cuncta caligant animalia, luminetur: unde nycticora aptius quam nycticorax dicitur: quia nycticorax, nocturnus corvus interpretatio est; nycticora autem, nocte videns; eo quod pupilla oculi κόρη a Graecis vocetur. Nihil autem noctuam simile corvi habere manifestum est. Porro perspicuum eam, ut dixi, sicut quasdam alias aves, noctis in tenebris magis cernere, et in lumine caecutire, noctem diebus pati, lucem noctibus usurpare.
still tender; recruits, with a will towards justice barely born, and veterans, with a lifetime spent in sins. For some while, as you know, holy and blessed brother Sanctus, we grew old rolling about in this world among our enemies; and would that we had grown old to our enemies, so that that life of the broad road might now have failed us in our idleness, and our youth might be renewed in Christ like the eagle's; so that we may be stripped of the old age of the old man, putting on that new man who is created according to God (Eph. 4:24). But we who cannot yet be like even the pelican of the wilderness, when will it be that we become like the night raven in the house (Ps. 101:7)? When shall we be roused to that vigour of a lofty mind that, winged with spiritual eagerness and borne on the pinion to the steep heights of the virtues, we may say: I have watched, and am become like a sparrow alone upon the housetop? Let us see here, if you please, on what principle, and in this order, the prophetic word arranges these kinds of birds in the person of the poor man in anguish, that is, of the penitent brought down by some fall to the poverty of hope. You bear, I think, with the talkativeness of my folly, which you have provoked to your own disdain. For I have learned from a certain holy and most learned man (Rufinus), very dear to me, who has come to know many things not only by reading but also by travelling, that the pelican is a bird found in Egypt, or that it is common in those parts, wandering the deserts next to the river Nile, and feeds on serpents, which it overcomes by fighting. So it fights to conquer, and, conquered, it dies; but victorious, it both escapes death and gains its food. And as for the written "nycticorax", he maintained that "nycticora" is more correct; and he seemed to show this with probable reasoning, since he said that the bird set in this place is the one we call the owl, because it practises its songs and flights in the secrecy of the night, and is enlightened in the darkness of the shadows in which almost all creatures are blinded: hence it is more fitly called "nycticora" than "nycticorax", because "nycticorax" means "night raven", but "nycticora" "seeing by night", since the pupil of the eye is called κόρη by the Greeks. And it is plain that the owl has nothing like a raven. Further, it is evident, as I said, that it, like certain other birds, sees better in the darkness of night and is blind in the light, endures night in the daytime and makes use of light in the night.
7. Nunc ergo, benedicti mei, videte qualiter haec avis congruat ad pauperem moestum, hoc est, poenitentem,
7. Now then, my blessed ones, see how this bird fits the sorrowful poor man, that is, the penitent,
Editors' notes and page, col. 371
Scripture references
(printed under page 189)
(a) ‹anchor: not visible› · call in col 371
Psal. CI, 7.
Psalm 101 (Vulg.):7.
(printed under page 189)
(b) ‹anchor: not visible› · call in col 371
Ephes. IV, 24.
Ephesians 4:24.
(printed under page 189)
(c) ‹anchor: not visible› · call in col 371
Psal. CI, 7.
Psalm 101 (Vulg.):7.
(printed under page 189)
(d) ‹anchor: not visible› · call in col 371
Ibid., 8.
The same, verse 8.
(printed under page 189)
(a) ‹anchor: not visible› · call in col 371
Vulgatam retinemus lectionem, non enim placet mss. codicum Clun. et Vien. lectio, et in alta virtutum arduo fine perfecti; nec Chiffletii correctio, arduo fine pervecti.
We keep the common reading, for we do not like the reading of the Cluny and Vienna manuscript codices, "et in alta virtutum arduo fine perfecti", nor Chifflet's correction, "arduo fine pervecti".
(printed under page 189)
(b) ‹anchor: not visible› · call in col 371
Ex mss. Clun., Nol. et Vien. et ed. Chiffl. reposuimus singularis super tectum; sic enim Paulinus, n. 8 et 9, itemque in ep. 49 ad Macar. n. 5, passer unicus super tectum.
From the Cluny, Nola and Vienna manuscripts and Chifflet's edition we have restored "singularis super tectum"; for so Paulinus has in nos. 8 and 9, and likewise in Letter 49 to Macarius, no. 5, "passer unicus super tectum".
(printed under page 189)
(c) ‹anchor: serpentibus vesci,› · call in col 371
Ita ms. codex Vatic. et edit. Rosv. At mss. Clun. Nol. et Vien. cum edit. Chiffl., quos dimicando verculerit, minus bene.
So the Vatican manuscript codex and Rosweyde's edition. But the Cluny, Nola and Vienna manuscripts, with Chifflet's edition, have "quos dimicando verculerit" (as printed), less well.
(printed under page 189)
(d) ‹anchor: not visible› · call in col 371
Sic mss. Clun., Nol. et Vien. cum edit. Chiffl. Ante erat ingentium suffragia, ambitiosae, etc., nullo sensu.
So the Cluny, Nola and Vienna manuscripts, with Chifflet's edition. Before, it read "ingentium suffragia, ambitiosae", etc., which makes no sense.
(printed under page 189)
(e) ‹anchor: not visible› · call in col 371
Ita mss. Clun., Vien. et edit. Chiffl. Edit. Rosv., et in quo se secretum, etc.
So the Cluny and Vienna manuscripts and Chifflet's edition. Rosweyde's edition: "et in quo se secretum", etc.
(printed under page 189)
Page
- running head: 371 S. PAULINI NOLANI EP[ISCOPI] (cut at image edge)
- marginal letters: A tibus adhuc teneri; B ris super tectum; C esse verius asserebat; D avis congruat ad pauperem
- old-edition numerals: (none)
opibus gratiae pauperatum, et conscia miserorum lapsuum mente, gloriae suae damna lugentem, et afflictatione miserabili laborantem in gemitu suo, et de propriae carnis interitu vitam animae recipere nitentem, perque orationum impendia, et gemituum suffragia, ambitiosa lacrymarum vulneratae salutis remedia quaerentem. Quam apte hujusmodi pauper et peccator Aegyptia aut nocturna avis dicitur: Qui enim se ad deflenda et confitenda peccata secernens a communi Ecclesiae coetu intra ergastulum cellulae suae moestus includit, et elongatur ab hoc seculo fugiens, ut maneat in solitudine deplorationis, et illic adversus carnis suae desideria confligat, et in peccata sua spiritali certamine conterenda depugnet, certe et habitaculo pariter et praelio fit similis pellicano solitudinis, et illam inimicam serpentibus volucrem, ipsi diabolo et principibus tenebrarum, in peccatis et cogitationibus carnis expugnandis, dimicans aemulatur. Et si in eo agone superaverit, vivet hostium suorum superstes: escam de victoria sua sibi quaerit, quia vitae meritum, peccati et diaboli victor acquirit, quem cum omni nequitiae spiritalis exercitu in perniciem nostram variis artibus serpere quotidianis interioris nostri periculis experimur. Sed gratias Deo, qui dedit nobis victoriam per Jesum Christum Dominum nostrum, ut super aspidem et basiliscum ambulemus, et conculcemus leonem et draconem. Ergo adversus hujusmodi principes tenebrarum pugnemus, hoc est, hominum peccatorum potentes, quos Apostolus tenebras dicit, cum quibus nobis aemula pro salute contentio est, orate ut hos serpentes, dum in istius mundi deserto agimus, exemplo illius salutaris alitis tollamus. Quibus obtritis, et per victoriam devoratis, quasi discussa nube tenebrarum, illuminabitur noster interior, et tunc fiet quasi nycticora in domicilio, hoc est, in domo Domini, ut inter hujus seculi tenebras acutam aciem defaecatae mentis intendat, et possit secundum prophetam talibus oculis luminatus dicere: Quia tenebrae non obscurabuntur a me, et nox sicut dies illuminabitur. Quod utique fit, cum utraque substantia in homine sibi congruit, ut etiam caro terrenam inficiata naturam ad animae concordiam spiritali migret affectu: et tunc nox sicut dies illuminabitur, cum et caro, sicut anima, spiritalis efficietur.
impoverished of the riches of grace, and, with a mind conscious of wretched falls, mourning the losses of his glory, labouring in his groaning with pitiable affliction, striving to recover the life of the soul through the death of his own flesh, and seeking, through the outlay of prayers and the support of groans, the costly remedies of tears for his wounded salvation. How fittingly is such a poor man and sinner called the Egyptian or the nocturnal bird! For he who, setting himself apart from the common gathering of the Church to bewail and confess his sins, shuts himself in sorrow within the prison of his little cell, and fleeing goes far off from this world, to remain in the solitude of lamentation, and there fights against the desires of his flesh, and battles in spiritual combat to crush his sins, certainly becomes like the pelican of the wilderness both in dwelling and in warfare, and, fighting against the devil himself and the princes of darkness by overcoming sins and the thoughts of the flesh, he imitates that bird which is the enemy of serpents. And if he prevails in that contest, he will live, surviving his enemies: he gains food for himself from his victory, because, as victor over sin and the devil, he acquires the merit of life; that devil whom, with the whole army of spiritual wickedness, we experience in the daily perils of our inner man creeping by various arts to our destruction. But thanks be to God, Who has given us the victory through Jesus Christ our Lord, so that we may walk upon the asp and the basilisk, and trample the lion and the dragon (Ps. 90:13). Let us fight, then, against such princes of darkness, that is, the powerful among sinful men, whom the Apostle calls darkness, with whom we have a contest of rivalry for salvation (Eph. 6:12); pray that, while we live in the desert of this world, we may take away these serpents after the example of that wholesome bird. When they are crushed and devoured through victory, the cloud of darkness as it were being scattered, our inner man will be enlightened, and then he will become like the night-seer in the house, that is, in the house of the Lord, so that among the darkness of this world he may direct the keen sight of a purified mind, and, enlightened with such eyes, may say according to the prophet: For darkness shall not be dark to me, and night shall be lit up as the day (Ps. 138:12). This indeed comes about when both substances in man agree with each other, so that the flesh too, renouncing its earthly nature, passes with spiritual affection into harmony with the soul: and then night shall be lit up as the day, when the flesh too, like the soul, is made spiritual.
Editors' notes and page, col. 372
Footnotes
(e) ‹anchor: leonem et draconem› · call in col 372
Psal. XC, 13.
Psalm 90 (Vulg.):13.
(printed under page 189)
(f) ‹anchor: tenebras dicit› · call in col 372
Ephes. VI, 12.
Ephesians 6:12.
(printed under page 189)
(g) ‹anchor: dies illuminabitur› · call in col 372
Psal. CXXXVIII, 12.
Psalm 138 (Vulg.):12.
Editors' notes
(printed under page 189)
(f) ‹anchor: not visible› · call in col 372
Hanc vocem addidimus ex mss. codicibus Clun., Nol., Vien. et edit. Chifflet.
We have added this word from the Cluny, Nola and Vienna manuscript codices and Chifflet's edition.
(printed under page 189)
(g) ‹anchor: adversus hujusmodi› · call in col 372
Sic emendavimus ex ms. Clun. codice et ed. Chiffl. Ed. Rosv., adversus hujusmodi noctes, qui sunt principes tenebrarum, hoc est homines peccatorum potentes, quos, nullo sensu.
So we have corrected from the Cluny manuscript codex and Chifflet's edition. Rosweyde's edition: "adversus hujusmodi noctes, qui sunt principes tenebrarum, hoc est homines peccatorum potentes, quos", which makes no sense.
(printed under page 189)
(h) ‹anchor: exemplo illius› · call in col 372
Ms. Nol., solitariae. Sed convenit epitheton salutaris, quia serpentes tollit.
The Nola manuscript: "solitariae". But the epithet "salutaris" fits, because the bird destroys serpents.
(printed under page 189)
(i) ‹anchor: talibus oculis› · call in col 372
Sic emendamus ex mss. codicibus Clun., Vien. et edit. Chiffl. et correctio nostra confirmatur ex epist. 41, n. 2, oculus interior luminatur. Ed. Rosv., illuminatum.
So we correct from the Cluny and Vienna manuscript codices and Chifflet's edition, and our correction is confirmed by Letter 41, no. 2, "oculus interior luminatur". Rosweyde's edition: "illuminatum".
(printed under page 189)
(j) ‹anchor: nox sicut dies› · call in col 372
Iidem codices, illuminatur... efficitur. Utraque lectio bona.
The same codices: "illuminatur ... efficitur". Both readings are good.
(printed under page 189)
Page
- running head: S. PAULINI NOLANI EPISCOPI 372 (left half cut at image edge)
- marginal letters: A tentem, opibus gratiae; B taculo pariter et praelio; C Apostolus tenebras dicit; D sicut anima, spiritalis
- old-edition numerals: 243 after lapsuum
8. Quod si per orationes vestras fuerit indultum, ut et in hoste vipereo conterendo pellicanum solitudinis aemulemur, et nycticorae oculis inter hujus seculi obscura cernamus, tunc in consummatione pedibus constitutis, super excelsa perfectae virtutis impositi, vigilando in orationibus, et meditando in lege Domini, efficiemur sicut passer unicus super tectum, et corpore et spiritu congruente in voluntate Dei, jure dicemus: Singulariter sum ego, donec transeam. Et quis est iste passer, in quo forma perfecti est, nisi passer ille qui invenit sibi domum, et cum turture nidum sibi fecit altaria tua, Domine virtutum? Iste forsan passer est de duobus illis, quorum unus non cadit super terram sine voluntate Patris. Cecidit enim passer hic summus in corpore, sed et resurrexit. Cecidit autem ex voluntatis assensu, factus obediens Patri usque ad mortem crucis. Hic passer est illa Sapientia, quae requirentibus se in viis hilariter ostendit, nunc in portis fit obvia, nunc in plateis occurrit, nunc in muris vel turribus celsa convocat ad se amatores suos, et invitat eos in altitudines habitationum suarum, ut impleat verbum suum, quia exaltatus omnia ad se trahit. Quis dabit nobis pennas columbae deargentatas, ut per eloquia Domini castu, et sicut argentum igne examinatum, pennati pervolemus ad bravium supernae vocationis, sequentes istum passerem singularem (qui est unicus Dei Filius) supervolitantem: qui in altis habitat, et humilia respicit, et qui descendit in inferiora terrae, ipse est qui ascendit super omnes coelos, captivam ducens captivitatem, ut adimpleret omnia. Hunc passerem si directa imitatione valeamus sequi, iisdem vestigiis ambulantes quibus ingressi sunt speciosi evangelizantium pedes, tunc in edito constituti poterimus dicere: Vigilavi, et factus sum sicut passer unicus super tectum.
8. But if it is granted through your prayers that in crushing the viperous enemy we may emulate the pelican of the wilderness, and with the eyes of the night-raven discern things amid the darkness of this world, then, with our feet set firm in the consummation, placed upon the heights of perfect virtue, watching in prayers and meditating on the law of the Lord, we shall become as the sparrow alone upon the housetop (Ps. 101:8), and, body and spirit agreeing in the will of God, we shall rightly say: I am alone until I pass over (Ps. 140:10). And who is this sparrow, in whom is the pattern of the perfect man, if not that sparrow which has found itself a house, and with the turtle-dove has made itself a nest, Thy altars, O Lord of hosts (Ps. 83:4)? This sparrow is perhaps one of those two, of which one does not fall upon the earth without the will of the Father (Matt. 10:29). For this highest sparrow fell in the body, but He also rose again. Yet He fell by the consent of His will, made obedient to the Father unto the death of the cross (Phil. 2:8). This sparrow is that Wisdom which cheerfully shows herself in the ways to those who seek her, now meets them in the gates, now runs to them in the streets, now on walls or towers, lifted high, calls her lovers to herself and invites them into the heights of her dwellings (Prov. 8:2), that she may fulfil her word, for being exalted He draws all things to Himself (John 12:32). Who will give us the silvered wings of a dove, that through the chaste words of the Lord, like silver tried in the fire (Ps. 11:7), we may fly winged to the prize of the high calling, following this solitary sparrow (who is the only Son of God) as He flies above: He who dwells on high and looks upon the lowly (Ps. 112:5), and who descended into the lower parts of the earth, He it is who ascended above all the heavens, leading captivity captive, that He might fill all things (Eph. 4:8–10). If with a straight imitation we can follow this sparrow, walking in the same footprints in which the beautiful feet of those who preach the gospel have gone (Isa. 52:7; Rom. 10:15), then, set on high, we shall be able to say: I have watched, and have become as the sparrow alone upon the housetop (Ps. 101:8).
9. Meminerimus tamen etiam in sublime provecti verbum illud Domini, ut qui fuerit in tecto, non revertatur in domum suam tollere vasa; id est, ne in nosmetipsos recurramus, et opera carnalia quasi vasa in inferioribus derelicta repetamus. Nemo enim, inquit, mittens (id est immittens, Graece ἐπιβαλὼν) ad aratrum manus, et respiciens retro, aptus est regno Dei. Sed etsi super tectum fuerimus, id est, super naturam terrenam evolaverimus, non acquiescentes carni, timeamus avium exemplo ad humilia devolare.
9. Yet, even when carried up on high, let us remember that word of the Lord, that he who is on the housetop should not go back into his house to take his goods (Matt. 24:17); that is, that we should not run back into ourselves and seek again the works of the flesh, like goods left behind below. For no one, He says, putting (that is, laying, in Greek ἐπιβαλών) his hand to the plough and looking back is fit for the kingdom of God (Luke 9:62). But even if we are upon the housetop, that is, have flown up above our earthly nature, not yielding to the flesh, let us fear to fly back down to low things, after the example of birds.
Editors' notes and page, col. 373
Scripture references
(printed under page 190)
(a) ‹anchor: not visible› · call in col 373
Psal. CI, 8.
Psalm 101 (Vulg.):8.
(printed under page 190)
(b) ‹anchor: not visible› · call in col 373
Psal. CXL, 10.
Psalm 140 (Vulg.):10.
(printed under page 190)
(c) ‹anchor: not visible› · call in col 373
Psal. LXXXIII, 4.
Psalm 83 (Vulg.):4.
(printed under page 190)
(d) ‹anchor: not visible› · call in col 373
Matth. X, 29.
Matthew 10:29.
(printed under page 190)
(e) ‹anchor: not visible› · call in col 373
Philip. ii, 8.
Philippians 2:8.
(printed under page 190)
(f) ‹anchor: not visible› · call in col 373
Prov. VIII, 2.
Proverbs 8:2.
(printed under page 190)
(g) ‹anchor: not visible› · call in col 373
Johan. xii, 32.
John 12:32.
(printed under page 190)
(h) ‹anchor: columbae deargentatas› · call in col 373
Psal. LIV, 7, et lxvii, 14.
Psalm 54 (Vulg.):7, and 67:14 (the second reference blurred in the print).
(printed under page 190)
(i) ‹anchor: igne examinatum› · call in col 373
Psal. XI, 7.
Psalm 11 (Vulg.):7.
(printed under page 190)
(j) ‹anchor: humilia respicit› · call in col 373
Psal. CXII, 5.
Psalm 112 (Vulg.):5.
(printed under page 190)
(k) ‹anchor: adimpleret omnia› · call in col 373
Ephes. IV, 8, 9, 10.
Ephesians 4:8, 9, 10.
(printed under page 190)
(l) ‹anchor: evangelizantium pedes› · call in col 373
Isai. LII, 7, Rom. X, 15.
Isaiah 52:7, Romans 10:15.
(printed under page 190)
(m) ‹anchor: unicus super tectum› · call in col 373
Psal. CI, 8, juxta Psalter. Rom.
Psalm 101 (Vulg.):8, according to the Roman Psalter.
(printed under page 190)
(n) ‹anchor: tollere vasa› · call in col 373
Matth. XXIV, 17.
Matthew 24:17.
(printed under page 190)
(o) ‹anchor: regno Dei› · call in col 373
Luc. IX, 62.
Luke 9:62.
(printed under page 190)
(a) ‹anchor: not visible› · call in col 373
Sic emendatum ex codicibus Cluniac., Vien. et Chifflet. At edit. Rosv., pellicano.
So corrected from the Cluny and Vienna codices and Chifflet. But Rosweyde's edition: "pellicano".
(printed under page 190)
(b) ‹anchor: not visible› · call in col 373
Ms. codex Vaticanus, voluntati Dei.
The Vatican manuscript codex: "voluntati Dei".
(printed under page 190)
(c) ‹anchor: not visible› · call in col 373
Ita mss. Clun., Nol., Vien. et edit. Chiffl. Alii, et exaltatus omnia ad se trahat.
So the Cluny, Nola and Vienna manuscripts and Chifflet's edition. Others: "et exaltatus omnia ad se trahat".
(printed under page 190)
Page
- running head: 373 EPISTOLA XL.
- marginal letters: A ‹8. Quod si per orationes›; B ‹sensu, factus obediens›; C ‹coelos, captivam ducens›; D ‹carni, timeamus avium›
- old-edition numerals: 244 after ‹indultum,›
Scriptum est enim, quia non sine causa tenduntur avibus retia. Et scimus, quia sic insidiantes volucrum simplicitati aucupes humi ponunt tendiculas, et plerumque esca, vel caeci illicis aspersa fraude deponunt aves, et opertis doloso cespite laqueis implicant credulas. Sed nos simili arte nos sollicitantibus per obtentas mundi hujus illecebras nequitiae spiritalis aucupibus, armati fide et illuminati veritate dicamus: In Domino confido, quomodo dicitis animae meae: transmigra in montem sicut passer; Discedite a me omnes qui operamini iniquitatem. Propterea oremus Dominum, qui illuminat omnem hominem venientem in hunc mundum. Omnem hominem dictum puto, quia nemo homo, nisi agnoscens Deum, et qui potius meruerit agnosci a Deo. Quem non agnoscentes, comparati sunt jumentis insipientibus, et similes facti sunt illis. Nos ergo magna ejus misericordia ex impiis justificati per fidem, et non ex operibus, curramus in odorem unguentorum ejus, ut ex illius nomine odorem vitae trahamus, et efficiamur odor Christi bonus Deo potionati, ut scriptum est, a vino unguentorum de calice salutaris, in quo ipse ut pigmentarius, ut in Ecclesiastico scribitur, unguenta suavitatum miscet, dividens dona sua singulis prout vult, ut omnia in omnibus impleantur (Sacch. impleatur. V. ep. 42, n. 2, et 43, n. 3), et odorem notitiae suae manifestet in nobis: quia unguentum exinanitum est nomen ejus. Quod nomen ut invocetur super nos, semper et in nobis nominetur, fiat conversatio nostra in coelis. Ita enim efficiemur sicut passer unicus super tectum, si non quae in terra sunt, sapiamus aut quaeramus, sed quae sursum sunt, ubi Christus est sedens ad dexteram Dei Patris, innumerabilibus oculis speculator actuum nostrorum, et spectator agonis istius, quo in carne ambulantes, non secundum carnem militamus.
For it is written that not without cause are nets spread for birds (Prov. 1:17). And we know that fowlers, lying in wait in this way for the simplicity of winged creatures, lay snares on the ground, and often bring the birds down with bait, or with the scattered deceit of a blinded decoy, and entangle the trusting creatures in nooses covered with treacherous turf. But let us, armed with faith and enlightened by truth, say to the fowlers of spiritual wickedness, who tempt us with a like art through the enticements of this world spread before us: In the Lord I trust; how do you say to my soul: Move over to the mountain like a sparrow (Ps. 10:2)? Depart from me, all you who work iniquity (Ps. 6:9). Therefore let us pray to the Lord, who enlightens every man coming into this world (John 1:9). I think "every man" is said because no one is a man unless he acknowledges God, and, still more, has deserved to be acknowledged by God. Those who do not acknowledge Him are compared to senseless beasts, and have become like them (Ps. 48:13). Let us, then, justified by His great mercy out of ungodliness through faith and not from works, run after the fragrance of His ointments (Song 1:3), that from His name we may draw the fragrance of life and become the good fragrance of Christ to God (2 Cor. 2:15), given to drink (see note 183), as it is written (Ps. 115:13), of the wine of ointments from the cup of salvation, in which He Himself, like the perfumer, as is written in Ecclesiasticus (Sir. 49:1), mixes the ointments of sweetness, dividing His gifts to each as He wills (1 Cor. 12:11), that all things may be filled in all (Sacchini reads impleatur, "may be filled", singular; see Ep. XLII, n. 2, and XLIII, n. 3), and He may make manifest in us the fragrance of the knowledge of Himself: because His name is ointment poured out (Song 1:2). That this name may be invoked upon us (Jas. 2:7), and may always be named in us too, let our conversation be in heaven (Phil. 3:20). For thus we shall become as the sparrow alone upon the housetop (Ps. 101:8), if we do not savour or seek the things that are on earth, but the things that are above, where Christ is, seated at the right hand of God (Col. 3:2) the Father, with countless eyes the watcher of our deeds and the spectator of this contest, in which, walking in the flesh, we do not wage war according to the flesh (2 Cor. 10:3).
10. Non enim est nobis colluctatio adversus carnem et sanguinem, sed adversus invisibiles inimicos et adversus spiritualia nequitiae in coelestibus. Non quod spiritus nequam in coelestibus agant, sed quod in coelesti conversatione viventibus adversentur. Induamus itaque arma lucis, et in Deo nostro transgrediamur murum illum inter nos et Deum separantem, nec de carnali infirmitate timeamus adversarium spiritali natura violentum, quia virtus in infirmitate
10. For our wrestling is not against flesh and blood, but against invisible enemies and against the spiritual forces of wickedness in the heavenly places (Eph. 6:12). Not that wicked spirits act in the heavens, but that they oppose those who live a heavenly manner of life. Let us therefore put on the armour of light (Rom. 13:12), and in our God let us leap over (Ps. 17:30) that wall which separates us from God, and let us not, out of the weakness of the flesh, fear the adversary who is violent in his spiritual nature, because power in weakness
Editors' notes and page, col. 374
Footnotes
(p) ‹anchor: not visible› · call in col 374
Prov. I, 17, sec. LXX.
Proverbs 1:17, according to the Septuagint.
(printed under page 190)
(q) ‹anchor: not visible› · call in col 374
Psal. X, 2.
Psalm 10 (Vulg.):2.
(printed under page 190)
(r) ‹anchor: not visible› · call in col 374
Psal. XI, 9.
Psalm 11 (Vulg.):9.
(printed under page 190)
(s) ‹anchor: not visible› · call in col 374
Johan. i, 9.
John 1:9.
(printed under page 190)
(t) ‹anchor: not visible› · call in col 374
Psal. XLVIII, 13.
Psalm 48 (Vulg.):13.
(printed under page 190)
(u) ‹anchor: not visible› · call in col 374
Cant. I, 3.
Song of Songs 1:3.
(printed under page 190)
(v) ‹anchor: not visible› · call in col 374
II Cor. II, 15.
2 Corinthians 2:15.
(printed under page 190)
(x) ‹anchor: not visible› · call in col 374
Psal. CXV, 13.
Psalm 115 (Vulg.):13.
(printed under page 190)
(y) ‹anchor: Ecclesiastico scribitur› · call in col 374
Eccli. XLIX, 1.
Ecclesiasticus 49:1.
(printed under page 190)
(z) ‹anchor: singulis prout vult› · call in col 374
I Cor. XII, 11.
1 Corinthians 12:11.
(printed under page 190)
(aa) ‹anchor: nomen ejus› · call in col 374
Cant. I, 2.
Song of Songs 1:2.
(printed under page 190)
(bb) ‹anchor: super nos› · call in col 374
Jacob. ii, 7.
James 2:7.
(printed under page 190)
(cc) ‹anchor: in coelis› · call in col 374
Philip. iii, 20.
Philippians 3:20.
(printed under page 190)
(dd) ‹anchor: super tectum› · call in col 374
Psal. CI, 8.
Psalm 101 (Vulg.):8.
(printed under page 190)
(ee) ‹anchor: ad dexteram Dei› · call in col 374
Col. III, 2.
Colossians 3:2.
(printed under page 190)
(ff) ‹anchor: carnem militamus› · call in col 374
II Cor. X, 3.
2 Corinthians 10:3.
(printed under page 190)
(gg) ‹anchor: in coelestibus› · call in col 374
Eph. VI, 12.
Ephesians 6:12.
(printed under page 190)
(hh) ‹anchor: arma lucis› · call in col 374
Rom. XIII, 12.
Romans 13:12.
(printed under page 190)
(ii) ‹anchor: transgrediamur murum› · call in col 374
Psal. XVII, 30.
Psalm 17 (Vulg.):30.
(printed under page 190)
(jj) ‹anchor: virtus in infirmitate› · call in col 374
II Cor. XII, 9.
2 Corinthians 12:9.
Editors' notes
(printed under page 190)
(d) ‹anchor: not visible› · call in col 374
Graec. ἀδίκως. LXX et Lucifer, non inique. Et sic solet locus afferri a Patribus Graecis, ut a B. Cyrillo in Johan., lib. ii, c. 51 et aliis.
Greek "ἀδίκως". The Septuagint and Lucifer: "non inique". And so the passage is usually cited by the Greek Fathers, as by blessed Cyril on John, book 2, chapter 51, and by others.
(printed under page 190)
(e) ‹anchor: not visible› · call in col 374
Sic ms. Vaticanus codex cum edit. Rosv. At mss. Clun., Nol., Vien. et edit. Chiffl., et aspersae plerumque escae illices fraude deponunt aves, et operti doloso cespite laquei implicant credulis.
So the Vatican manuscript codex, with Rosweyde's edition. But the Cluny, Nola and Vienna manuscripts and Chifflet's edition: "and scattered baits, enticing by fraud, often bring the birds down, and snares hidden under treacherous turf entangle the credulous".
(printed under page 190)
(f) ‹anchor: quia unguentum› · call in col 374
Ita apud quosdam legi asserit Nobilius in scholiis ad hunc versum. Eamdem lectionem hujusce versus iterat Paulinus noster in fine epistolae 41 ad eosdem, num. 5, unde emendavimus, et ex mss. codicibus Clun., Vien. et edit. Chiff., ejus. Ante erat ei.
Nobilius, in his scholia on this verse, states that it is so read in some authorities. Our Paulinus repeats the same reading of this verse at the end of Letter 41 to the same people, no. 5, from which we have corrected it; and, from the Cluny and Vienna manuscript codices and Chifflet's edition, "ejus". Before, it read "ei".
(printed under page 190)
(g) ‹anchor: ubi Christus› · call in col 374
Editio Chiffl. cum codicibus manuscriptis Clun. et Vien., est ad dexteram Patris.
Chifflet's edition, with the Cluny and Vienna manuscript codices: "est ad dexteram Patris".
(printed under page 190)
Page
- running head: EPISTOLA XL. 374
- marginal letters: A ‹Scriptum est enim›; B ‹agnoscentes, comparati sunt›; C ‹in coelis. Ita enim›; D ‹nec de carnali infirmitate›
- old-edition numerals: 245 after ‹quia›
perficitur. Nec in virtute sua potens est vir, sed Dominus infirmum facit adversarium ejus, quem ipse Dominus virtutum Rex gloriae tali pro nobis congressionis genere confudit, ut illum in cruce Christi non divina virtus, sed humana superaret infirmitas. Sequamur itaque triumphantem Jesum, et scuto fidei circumdet nos veritas ejus, ut non timeamus a timore nocturno, et a jaculo volante per diem. Cadent a latere nostro mille, et decem millia a dextris nostris, non nostra, sed virtute Christi cujus pugna est qua pugnamus, et cujus corona qua vincimus, quia membra sumus corporis ejus, si tamen mortificemus in terra membra nostra, ut fiant arma justitiae, quibus accincti, et Christo, et angelis ejus, et vobis laetum de nostro certamine spectaculum praebeamus, et evolantes de laqueo venatorum garrula gratulatione cantemus: Anima nostra sicut passer erepta est de laqueo venantium; laqueus contritus est, et nos liberati sumus, quia adjutorium nostrum est in nomine Domini Jesu Christi. Non est enim aliud nomen sub coelo datum hominibus, in quo oporteat salvos fieri nos. In hoc nomine triumphantes, confiteamur Domino misericordias ejus, et gloriemur in laude ejus, non in nostra. Quoniam, ut propheta dicit, si quid bonum in nobis, ab ipso est; et si quid optimum, ab ipsius majestate est: Ipse enim fecit nos, et non ipsi nos. Et propterea et Paulus dicit: Quid autem habes, o homo, quod non acceperis? Quod si accepisti, quid gloriaris quasi non acceperis? In quo monet ut, qui gloriatur, in Domino glorietur. Unde jam nobis leves angustiae fiunt, quando laudari videmur: nihil enim nobis conscii sumus de proprio bono, ut tamquam agnoscentium pudorem laudator perurgeat. quia non ipsos nos, sed divinae bonitatis munera atque opera praedicari cognoscimus: si quid enim in nobis boni videtur aut creditur, illius est qui solus bonus est, et de cujus plenitudine omnes accipimus, et pro meriti vel fidei capacitate respergimur. Ros enim qui ab illo est, sanitas est nobis, et laetamur in stillicidiis ejus. Ergo et error iste, quo nos laudatis, innocuus erit nobis. Insuper et mercedem vobis copiosam tam pia fides congeret: quia ut nos nostra mente iniquos, et de perversa hujus seculi generatione pravos existimetis bonos factos, Deo omnipotenti creditis, qui potens est justificare impium, et vivificare mortuos, et illuminare tenebras, et phoenicium candidare.
is made perfect (2 Cor. 12:9). Nor is a man mighty in his own strength, but the Lord makes his adversary weak, the adversary whom the Lord of hosts Himself, the King of glory, confounded for us by such a manner of combat that on the cross of Christ it was not divine power but human weakness that overcame him. Let us therefore follow Jesus in His triumph, and let His truth compass us about with the shield of faith, that we may not fear the terror of the night, nor the arrow that flies by day. A thousand shall fall at our side, and ten thousand at our right hand (Ps. 90:5–7), not by our own power but by that of Christ, whose is the battle in which we fight and whose the crown by which we conquer, because we are members of His body, provided that we put to death our members upon earth, so that they may become arms of justice, girded with which we may offer a joyful spectacle of our contest to Christ, and to His angels, and to you, and, flying out of the snare of the hunters, may sing with chattering thanksgiving: Our soul has been rescued like a sparrow from the snare of the fowlers; the snare is broken, and we are set free, for our help is in the name of the Lord (Ps. 123:7–8) Jesus Christ. For there is no other name under heaven given to men (Acts 4:12) in which we must be saved. Triumphing in this name, let us confess to the Lord His mercies (Ps. 106:8), and glory in His praise (Ps. 105:47), not in our own. For, as the prophet says, if there is any good in us, it is from Him; and if anything excellent, it is from His majesty: For He made us, and not we ourselves (Ps. 99:3). And for this reason Paul too says: What have you, O man, that you have not received? And if you have received it, why do you glory as if you had not received it (1 Cor. 4:7)? In which he warns that he who glories should glory in the Lord (1 Cor. 1:31). Hence the distress we feel when we seem to be praised becomes light: for we are conscious of no good of our own, such that the one who praises us might press upon the shame of men who recognize it in themselves, since we know that it is not we ourselves but the gifts and works of the divine goodness that are proclaimed: for if any good is seen or believed to be in us, it belongs to Him who alone is good (Matt. 19:17), and of whose fullness we all receive (John 1:16), and we are sprinkled according to the capacity of our merit or faith. For the dew that is from Him is health to us, and we rejoice in its droppings (Ps. 64:11). So this error too, by which you praise us, will be harmless to us. Moreover, so devout a faith will heap up for you an abundant reward: for in thinking us, unjust in our own mind and depraved from the perverse generation of this world, to have been made good, you are trusting in God almighty, who is able to justify the ungodly, and to give life to the dead, and to enlighten darkness, and to make scarlet white (Isa. 1:18).
11. Quamobrem orate solliciti ut tanto ore vel munere Dei dignum Deo cor accipiamus; et qui accepimus
11. Therefore pray earnestly that we may receive from so great a mouth, or gift, of God a heart worthy of God; and that we, who have accepted
Editors' notes and page, col. 375
Scripture references
(printed under page 191)
(a) ‹anchor: not visible› · call in col 375
Psal. XC, 5, 6, 7.
Psalm 90 (Vulg.):5, 6, 7.
(printed under page 191)
(b) ‹anchor: not visible› · call in col 375
Psal. CXXIII, 7, 8.
Psalm 123 (Vulg.):7, 8.
(printed under page 191)
(c) ‹anchor: not visible› · call in col 375
Act. IV, 12.
Acts 4:12.
(printed under page 191)
(d) ‹anchor: Domino misericordias ejus› · call in col 375
Psal. CVI, 8.
Psalm 106 (Vulg.):8.
(printed under page 191)
(e) ‹anchor: in laude ejus› · call in col 375
Psal. CV, 47.
Psalm 105 (Vulg.):47.
(printed under page 191)
(f) ‹anchor: non ipsi nos› · call in col 375
Psal. XCIX, 3.
Psalm 99 (Vulg.):3.
(printed under page 191)
(g) ‹anchor: quasi non acceperis› · call in col 375
I Cor. IV, 7.
1 Corinthians 4:7.
(printed under page 191)
(h) ‹anchor: in Domino glorietur› · call in col 375
I Cor. I, 31.
1 Corinthians 1:31.
(printed under page 191)
(i) ‹anchor: solus bonus est› · call in col 375
Matth. XIX, 17.
Matthew 19:17.
(printed under page 191)
(j) ‹anchor: omnes accipimus› · call in col 375
Johan. i, 16.
John 1:16.
(printed under page 191)
(k) ‹anchor: in stillicidiis ejus› · call in col 375
Psal. LXIV, 11.
Psalm 64 (Vulg.):11.
(printed under page 191)
(l) ‹anchor: phoeniceum candidare› · call in col 375
Isai. I, 18.
Isaiah 1:18.
(printed under page 191)
(a) ‹anchor: not visible› · call in col 375
Sic editio Chiffl. cum mss. codd. Clun. et Vien. In editione Rosv. legebatur, alia interpunctione, fieri. Nos in hoc.
So Chifflet's edition, with the Cluny and Vienna manuscript codices. In Rosweyde's edition it was read, with different punctuation, "fieri. Nos in hoc".
(printed under page 191)
(b) ‹anchor: (top line of col 375) — confiteantur› · call in col 375
Ita Paulinus noster epist. 19 ad Delphinum, n. 2, secutus versionem Psalterii ex Hebraeo, cum in aliis psalteriis et in commentario S. Augustini super psalmos quater legatur Confiteantur Domino misericordiae ejus, in vers. 8, 15, 21, 31.
So our Paulinus in Letter 19 to Delphinus, no. 2, following the version of the Psalter from the Hebrew, whereas in other psalters and in St Augustine's commentary on the Psalms "Confiteantur Domino misericordiae ejus" is read four times, at verses 8, 15, 21, 31 (second verse number blurred in the print).
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(c) ‹anchor: bonum in› · call in col 375
Addidimus particulam in ex mss. codicibus Clun. et Vien. et ed. Chiffl., in quibus si quid bonum in nobis, ab ipso est : et si quid optimum, ipsius est.
We have added the particle "in" from the Cluny and Vienna manuscript codices and Chifflet's edition, in which is read "si quid bonum in nobis, ab ipso est: et si quid optimum, ipsius est".
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Page
- running head: 375 S. PAULINI NOLANI EP… (rest of the head beyond the image's right edge)
- marginal letters: A ‹perficitur. Nec in›; B ‹garrula gratulatione cantemus›; C ‹glorietur. Unde jam›; D ‹et illuminare tenebras›
- old-edition numerals: 246 after ‹Nec in›; 247 after ‹existimetis›
contemtum patrimonii, accipiamus etiam nostri contemtum: angusta enim via gradimur, et quasi in fune suspenso ancipites ambulamus: et nisi certo libramine vestigia fixerimus, ut non declinemus dextra vel sinistra, facile nos in hujus aut illius partis ruinam inimicus impellet. Ideo nobis in Salomone Sapientia canit: Non deflectatis a Domino, ne cadatis. Ipse enim Dominus Christus via veritas, et vita est, qui dicit: Omni vigilia serva cor tuum, quia per ipsas virtutum vias in vitia delabi possumus; et nisi certo, ut dixi, statu dirigentes animi momenta libremus, de ipsa humilitate capiemus superbiam; et evanescet species pietatis, si per laudem paupertatis obrepat inflatio. Et quid proderit caruisse divitiis, si remanemus divites vitiis? Unde quaesumus, ne ex illo nobis verbo Domini blandiamini, quia fecerimus, Vendite quae possidetis; quia plus est quod superest illud: Et veni, sequere me. Facile est autem videre quantum sit sequi Christum, ut homo imitetur Deum. Sed et illud scitis: Quia semel locutus est Deus, duo haec audivi; nam et iste sermo, sicut omnis fere Scriptura divina, in bivium patet: Vade et vende omnia tua. Non enim pecuniam tantum et fundos, extraneas facultates; sed etiam animi nostri internas opes, quae vere nostra substantia est, possidemus. Hanc vendere, hoc est alienare a nobis, tanto major victoria, quanto altior difficultas est ingenita quam apposita separare; et intus infixa divellere, quam affixa extrinsecus rejicere. Se enim ipsum vincit et superat, qui renuntiat moribus suis, et se abdicat sibi, ut illud fortissimum Dei verbum impleat: Qui perdet animam suam propter me, inveniet eam. Haec Domini verba recordantes, effundamus in illum animam nostram, et ipse nos enutriet, et absconditam in se vitam nostram fovebit, et se cum gloria revelabit: si tamen pro hac eadem anima oremus in tempore opportuno nunc in isto seculo. In inferno enim quis confitebitur tibi? Istic moriamur peccatis, ne illic vivamus poenis. Mors enim, quae secunda dicitur, nihil aliud est quam vita poenarum.
the contempt of our patrimony, may accept also the contempt of ourselves: for we walk a narrow way, and we go as it were on a stretched rope, in danger either way; and unless we fix our steps with sure balance, so as not to turn aside to the right or to the left, the enemy will easily push us into a fall on this side or on that. That is why Wisdom sings to us in Solomon: Do not turn aside from the Lord, lest you fall (Sir. 2:7). For the Lord Christ Himself is the way, the truth and the life (John 14:6), He who says: With all watchfulness keep your heart (Prov. 4:23), because by the very roads of the virtues we can slip into vices; and unless, as I said, we steady the movements of the mind, directing them with a sure stance, we shall catch pride from humility itself; and the semblance of piety will vanish if puffing-up creeps in through the praise of poverty. And what will it profit to have been without riches, if we remain rich in vices? Wherefore we beg you not to flatter us on the strength of that word of the Lord, as though we had done it: Sell what you possess; for that which remains is more: And come, follow Me (Matt. 19:21). It is easy, moreover, to see how great a thing it is to follow Christ, that a man should imitate God. But you also know this: that God has spoken once, these two things have I heard (Ps. 61:12); for this saying too, like almost all of divine Scripture, opens onto a fork in the road: Go and sell all that you have. For we possess not only money and lands, outward means, but also the inward wealth of our own mind, which is truly our substance. To sell this, that is, to make it a stranger to ourselves, is so much the greater victory as it is a deeper difficulty to separate what is inborn than what is added, and to tear out what is fixed within than to throw off what is fastened on outside. For he conquers and overcomes his very self who renounces his own ways and disowns himself, that he may fulfil that most mighty word of God: He who loses his life for My sake will find it (John 12:25). Remembering these words of the Lord, let us pour out our soul into Him, and He will nourish us, and will cherish our life hidden in Himself, and will reveal it with glory: provided that we pray for this same soul at the opportune time, now, in this world. For in hell who will confess to Thee (Ps. 6:6)? Here let us die to sins, lest there we live in punishments. For the death which is called the second is nothing other than a life of punishments.
12. Caveamus igitur ab inferiore inferno, ubi corpus et animam gehenna torquebit, aeternum moriente peccatoris anima, manente sensu et durante materia corruptionis. Nam et mortui, ut scriptum est, resurgent incorrupti, non gloriae immortalitate, sed poenae. Infelix ego homo, quis me liberabit de corpore mortis hujus? Dominus fortis et potens, Dominus potens in praelio, qui vectes ferreos confregit, et humiliavit calumniatorem, ut exaltaret
12. Let us beware, then, of the lower hell, where Gehenna will torment body and soul, the sinner's soul dying everlastingly, while sensation remains and the matter of corruption endures. For the dead too, as it is written, will rise incorruptible (1 Cor. 15:52), not to the immortality of glory but of punishment. Unhappy man that I am, who will deliver me from the body of this death (Rom. 7:24)? The Lord strong and mighty, the Lord mighty in battle (Ps. 23:8), who has broken the iron bars (Ps. 106:16) and humbled the slanderer (Ps. 71:4), that He might exalt
Editors' notes and page, col. 376
Footnotes
(m) ‹anchor: not visible› · call in col 376
Eccli. II, 7.
Ecclesiasticus 2:7.
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(n) ‹anchor: not visible› · call in col 376
Johan. xii, 6.
John 12:6.
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(o) ‹anchor: not visible› · call in col 376
Prov. IV, 23.
Proverbs 4:23.
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(p) ‹anchor: not visible› · call in col 376
Matth. XIX, 21.
Matthew 19:21.
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(q) ‹anchor: not visible› · call in col 376
Psal. LXI, 12.
Psalm 61 (Vulg.):12.
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(r) ‹anchor: inveniet eam› · call in col 376
Johan. xii, 25.
John 12:25.
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(s) ‹anchor: confitebitur tibi› · call in col 376
Psal. VI, 6.
Psalm 6:6.
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(t) ‹anchor: resurgent incorrupti› · call in col 376
I Cor. XV, 52.
1 Corinthians 15:52.
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(u) ‹anchor: mortis hujus› · call in col 376
Rom. VII, 24.
Romans 7:24.
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(v) ‹anchor: potens in praelio› · call in col 376
Psal. XXIII, 8.
Psalm 23 (Vulg.):8.
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(x) ‹anchor: ferreos confregit› · call in col 376
Psal. CVI, 16.
Psalm 106 (Vulg.):16.
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(y) ‹anchor: humiliavit calumniatorem› · call in col 376
Psal. LXXI, 4.
Psalm 71 (Vulg.):4.
Editors' notes
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(d) ‹anchor: extrinsecus rejicere.› · call in col 376
Sic emendavimus ex mss. codicibus Clun. et Vien. et edit. Chiffl. in quibus mutat pro vincit. Ante erat Si enim seipsum vincit, nullo sensu.
So we have corrected from the Cluny and Vienna manuscript codices and Chifflet's edition, in which "mutat" stands for "vincit". Before, it read "Si enim seipsum vincit", which makes no sense.
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(e) ‹anchor: verba recordantes,› · call in col 376
Ita reposuimus ex iisdem codicibus. In edit. Rosv., effundemus.
So we have restored from the same codices. In Rosweyde's edition: "effundemus".
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(f) ‹anchor: qui vectes› · call in col 376
Juxta textum Graecum, Vulgatam, mss. codices (continues)
In keeping with the Greek text, the Vulgate, the manuscript codices (continues)
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Page
- running head: S. PAULINI NOLANI EPISCOPI 376
- marginal letters: A ‹contemtum patrimonii›; B ‹nobis verbo Domini›; C ‹tissimum Dei verbum impleat›; D ‹litate, sed poenae›
- old-edition numerals: 248 before ‹12. Caveamus›